Central to contemporary cognitive science is the notion that mental processes involve computations defined over internal representations. This view stands in sharp contrast to the to visual perception and cognition, whose most prominent proponent has been J.J. Gibson. In the direct theory, perception does not involve computations of any sort; it is the result of the direct pickup of available information. The publication of Gibson's recent book (Gibson 1979) offers an opportunity to examine his approach, and, more generally, to contrast (...) the theory of direct perception with the computational/representational view. In the first part of the present article (Sections 2direct perceptioncase study”: the problem of perceiving the three-dimensional shape of moving objects is examined. This problem, which has been extensively studied within the immediate perception framework, serves to illustrate some of the inherent shortcomings of that approach. Finally, in Section 5, an attempt is made to place the theory of direct perception in perspective by embedding it in a more comprehensive framework. (shrink)

Name der Zeitschrift: Naharaim Jahrgang: 8 Heft: 2 Seiten: 253-272.

La primera parte de este libro expone la idea o teoría de las Leyes Noájicas, desde perspectivas espirituales, filosóficas, psicológicas, sociales y políticas. Varios de sus contenidos ya han sido presentados a líderes, incluidos estadistas internacionales (cuyas cartas se incluyen aquí), que han respondido con ánimo a su estudio y difusión. La segunda parte del libro presenta la conducta o práctica concreta de las Leyes Noájicas. Esta tarea precisa procede de una extensa investigación acerca de la Tradición del comentario sobre (...) la Revelación en el Sinaí, de la cual forman parte las Leyes de Noé (que ya anteriormente eran el pacto moral de la humanidad, pero que fueron reexpresadas con autoridad en el Sinaí). La forma en que las Leyes de Noé con sus detalles estructuran la conducta ética de los principales dominios de la existencia humana se establece claramente para el lector general; y con extensas notas a pie de página y referencias para aquellos que buscan profundizar el estudio. (shrink)

Intelligent systems are faced with the problem of securing a principled (ideally, veridical) relationship between the world and its internal representation. I propose a unified approach to visual representation, addressing both the needs of superordinate and basic-level categorization and of identification of specific instances of familiar categories. According to the proposed theory, a shape is represented by its similarity to a number of reference shapes, measured in a high-dimensional space of elementary features. This amounts to embedding the stimulus in a (...) low-dimensional proximal shape space. That space turns out to support representation of distal shape similarities which is veridical in the sense of Shepard's (1968) notion of second-order isomorphism (i.e., correspondence between distal and proximal similarities among shapes, rather than between distal shapes and their proximal representations). Furthermore, a general expression for similarity between two stimuli, based on comparisons to reference shapes, can be used to derive models of perceived similarity ranging from continuous, symmetric, and hierarchical, as in the multidimensional scaling models (Shepard, 1980), to discrete and non-hierarchical, as in the general contrast models (Tversky, 1977; Shepard and Arabie, 1979). (shrink)

Photographers John Shimon and Julie Lindemann use antique cameras, modern lens technology, artificial light, and contemporary pop culture to create portraits of the people in their native state amidst backyards, living rooms, parking lots, and the landscape of Wisconsin. These recent photographs are juxtaposed with portraits from the Milwaukee Art Museum’s permanent collections, including daguerreotype portraits, ambrotypes, and tintypes of anonymous people taken by nineteenth-century photographers, as well with photographs by such well-known artists as Alfred Stieglitz, Sally Mann, Larry (...) Clark, Walker Evans, Nan Goldin, Eugene von Beuenchenhein, and Francis Ford. The pairings of new and old illustrate the legacy of portraiture and the significance of “posing” before the lens, and each image is enriched by its proximity to another, unmasking sitter, photographer, and viewer. Unmasked & Anonymous: Shimon & Lindemann Consider Portraiture includes more than sixty color and black-and-white photographs plus essays by Shimon, Lindemann, and Milwaukee Art Museum curator Lisa Hostetler. (shrink)

The editors welcome letters from readers, although we cannot guarantee that all will be published. To ensure timeliness, correspondents must respond to an article within seven weeks, and not exceed two double‐spaced pages. Letters become the property of the editors and may be edited and shortened at our discretion.

Mohandas K. Gandhi (1869–1948)’s relationship with the Jews is explored in this article. The history of this relationship can be divided into two different periods. The first begins during his formative years in South Africa from 1893 to 1914, and the second, during his political activism in India thereafter. The article points out that Gandhi’s close Jewish associates in South Africa, although coming primarily from a Theosophist background, considered their support of Gandhi and his struggle to represent their core Jewish (...) values. Still, Gandhi’s close Jewish supporters did not successfully influence Gandhi regarding Zionism. In retrospect, Gandhi’s objection to Zionism enormously impacted the Indian Congress Party’s position regarding Palestine. The article notes that although Gandhi opposed political Zionism, he supported Zionism as a spiritual movement that could be best realized “within.” Somewhat surprising and little-known fact was a desire on Gandhi’s part to mediate between the Arabs and the Jews in direct talks. Gandhi hoped the Zionist leaders would respond positively to his offer to mediate so that he could advance his teachings of nonviolence while also claiming to represent the Indian Muslims. The article discusses Gandhi’s call to German and European Jews to resist the Nazi regime by adopting Satyagraha, the consequent rift with Jewry that followed, and his silence after the Holocaust. Finally, the article also briefly explores B. R. Ambedkar (1891–1956)’s views on the Jews and the Indian pariahs. (shrink)

The strangeness of modern physics has sparked several popular books--such as The Tao of Physics--that explore its affinity with Eastern mysticism. But the founders of quantum mechanics were educated in the classical traditions of Western civilization and Western philosophy. In Nature Loves to Hide, physicist Shimon Malin takes readers on a fascinating tour of quantum theory--one that turns to Western philosophical thought to clarify this strange yet inescapable explanation of reality. Malin translates quantum mechanics into plain English, explaining its (...) origins and workings against the backdrop of the famous debate between Niels Bohr and the skeptical Albert Einstein. Then he moves on to build a philosophical framework that can account for the quantum nature of reality. He shows, for instance, how Platonic and Neoplatonic thought resonates with quantum theory. He draws out the linkage between the concepts of Neoplatonism and the more recent process philosophy of Alfred North Whitehead. The universe, Whitehead wrote, is an organic whole, composed not of lifeless objects, but "elementary experiences." Beginning with Whitehead's insight, Malin shows how this concept of "throbs of experience" expresses quantum reality, with its subatomic uncertainties, its constituents that are waves and also particles, its emphasis on acts of measurement. Once any educated person could explain the universe as a vast Newtonian web of cause and effect, but since quantum theory, reality again appears to be richer and more mysterious than we had thought. Writing with broad humanistic insight and deep knowledge of science, and using delightful conversations with fictional astronauts Peter and Julie to explain more difficult concepts, Shimon Malin offers a profound new understanding of the nature of reality--one that shows a deep continuity with aspects of our Western philosophical tradition going back 2500 years, and that feels more deeply satisfying, and truer, than the clockwork universe of Newton. (shrink)

A well-known objection to prioritarianism, famously levelled by Mike Otsuka and Alex Voorhoeve, is that it wrongly ignores the unity of the individual in treating intra-personal cases like inter-personal cases. In this paper we accept that there should be a moral shift between these cases, but argue that this is because autonomy is a relevant consideration in intra-personal but not inter-personal cases, and one to which pluralist prioritarians ought to attend. To avoid this response, Otsuka and Voorhoeve must assume we (...) know nothing about the subjective information of the person being chosen for. But we show that this commits them to two controversial assumptions: that welfare consists in an objective list of goods, and – if one accepts an unorthodox but plausible account of the relationship between risk aversion and rationality – that there is only a narrow range of rational risk aversions. Only prioritarians who accept both these assumptions are on the hook of Otsuka and Voorhoeve’s objection; for all others, the examples have insufficient information, and so lose their sting. (shrink)

A unique response to the challenging questions raised in the science and religion dialogue by drawing on Hindu theology. Edelmann replies to the sciences through close reading of an important Hindu text, the Bhāgavata Puraṇa, as well engaging with Hindu philosophical disciplines such as Saṁkhya-Yoga.

Devotion is the defining religious practice and central theological concept of the Gauḍīya Vaiṣṇava tradition, and this article is about the catalytic event that is said to instigate bhakti in the non-devoted. I examine how Jīva Gosvāmin and Viśvanātha Cakravartin, two important theologians in this tradition, argue that the cause of bhakti in the non-devoted is a meeting with a devotee. In this meeting, the non-devoted may develop conviction, which in turn gives him or her the motivation to continue along (...) the path of bhakti, the steps of which were charted in the Bhaktirasāmṛtasindhu of Rūpa Gosvāmin. Based on a few key passages from the Gauḍīya’s primary scriptural source, the Bhāgavata Purāṇa, Jīva and Viśvanātha argue that this conviction for bhakti is developed spontaneously. Since the spontaneous conviction to practice bhakti can only occur in sādhu-saṅga, or a meeting with a devotee, what causes that meeting? The devotee always acts freely and independently ; thus his or her motivation to meet and inspire conviction in the non-devoted is not reducible to a divine plan, divine grace, the piety of the receiver, special features of the receiver’s soul, high birth, or any other designation. Rather, the cause of sādhu-saṅga is the bhakti “living in the heart” of a devotee. This bhakti makes the devotee feel compassion toward the non-devoted, which leads him or her to provide sādhu-saṅga, which then creates conviction, which eventually leads to bhakti. (shrink)

We prove that the strong polarized relation $\left( {\mu _\mu ^ + } \right) \to \left( {\mu _\mu ^ + } \right)_2^{1.1}$ is consistent with ZFC, for a singular ì which is a limit of measurable cardinals.

Through an examination of Bhāgavata Purāṇa X.43.17 and its interpretation by early commentators like Vopadeva, Hemādri, Śrīdhara, Sanātana, Rūpa, and Jīva, I argue that they created forms of hierarchical inclusivism by the application of rasa in the interpretation of the Bhāgavata Purāṇa. In doing so, I examine bhakti as a rasa, showing how rasa theory provided a vocabulary to include the characters of the Bhāgavata Purāṇa and their diverse experiences of the God Kṛṣṇa within hierarchical systems of bhakti. By hierarchical (...) inclusivism, I mean a theory, e.g., in the case of rasa, “the superiority of passionate love over fear,” and that this theory provided criteria to order items, e.g., in the case of rasa again, “the character of the cowherd women is superior to the character of the king.” In this case, hierarchical inclusivism is a theory for organizing and evaluating the mystical and aesthetic experiences of the ten characters mentioned in Bhāgavata Purāṇa X.43.17. I look at how commentators also used rasa for the basis for doctrines about God’s being and nature. (shrink)

The recent essay by Schuklenk and Smalling opposing respect for physicians’ conscientious objections to providing patients with medical services that are legally permitted in liberal democracies is based on several erroneous assumptions. Acting in this manner would have serious harmful effects on the ethos of medicine and of bioethics. A much more nuanced and balanced position is critical in order to respect physicians’ conscience with minimal damage to patients’ rights.

This article analyses the biochemical object of tnf inhibitors from the perspective of living with an autoimmune disease. The author tries to tease out how the concept of immune inhibition is used in tandem with the biochemical object of tnf inhibitors to dominate in defining and narrating what health and disease, normal and pathological, cure and healing can mean in the context of autoimmune bodies. Specifically, and within the ‘pathological’ framework of autoimmune diseases, the pharmacological treatment of tnf inhibition is (...) designed to suppress the ‘overly’ active immune system, thus acting as a negative or suppressing biochemical agent aimed at putting the ‘malfunctioning’ immune system back in balance. As can be seen in the current conjuncture, tnf inhibitors officially —and governmentally— place those taking them in a risk group, as they 'lower' their overall bodily immunity and make them more vulnerable to infectious diseases, while stabilizing their patho-logical, ‘over’-immune uninhibited condition. Part personal narrative of being diagnosed with an autoimmune condition, part speculative autoimmune theory inspired by such a diagnosis, the article ultimately calls for a different form of embodiment that is neither negative nor affirmative, and yet is resistant even to itself. (shrink)

Journal of Religious Ethics, Volume 50, Issue 1, Page 40-59, March 2022.

Suppose $D$ is an ultrafilter on $\kappa$ and $\lambda^\kappa = \lambda$. We prove that if ${\bf B}_i$ is a Boolean algebra for every $i.

We characterize the situation of having at least $^{+}$-many normal ultrafilters on a measurable cardinal $\kappa$. We also show that if $\kappa$ is a compact cardinal, then $\kappa$ carries $^{+}$-many $\kappa$-complete ultrafilters, each of which extends the club filter on $\kappa$.

We show that the character spectrum Spχ may include any prescribed set of regular cardinals between λ and 2λ.

We study the structural rainbow Ramsey theory at uncountable cardinals. Compared to the usual rainbow Ramsey theory, the variation focuses on finding a rainbow subset that not only is of a certain cardinality but also satisfies certain structural constraints, such as being stationary or closed in its supremum. In the process of dealing with cardinals greater than ω1, we uncover some connections between versions of Chang's Conjectures and instances of rainbow Ramsey partition relations, addressing a question raised in [18].

We deal here with colorings of the pair , when μ is a strong limit and singular cardinal. We show that there exists a coloring c with no refinement. It follows that the properties of colorings of when μ is singular differ in an essential way from the case of regular μ.

An infinite cardinal λ is Magidor if and only if. It is known that if λ is Magidor then for some, and the first such α is denoted by. In this paper we try to understand some of the properties of. We prove that can be the successor of a supercompact cardinal, when λ is a Magidor cardinal. From this result we obtain the consistency of being a successor of a singular cardinal with uncountable cofinality.

Thought: A Journal of Philosophy, EarlyView.

To illustrate dramatically the progress and potential in the field of synthetic biology, one can begin the story with the 2011 winner of the Lasker Clinical Medical Research Award (Youyou 2011). She was an 81-year-old Chinese scientist, Dr. Tu Youyou, who was given an assignment in 1969 by the Chinese government to find a treatment for malaria from among Chinese herbal medicines. She investigated more than 2,000 Chinese herbal preparations, winnowed them down to some 640 possibilities, obtained 380 extracts from (...) about 200 Chinese herbs, and tested them against a mouse model of malaria. She found one extract, of the Artemisia plant, effective in mice, but she could not reproduce the results consistently. So she .. (shrink)

I was deeply moved and inspired by Jason Dubroff’s article1 objecting to the source of the white coat distributed to the entering medical students at his school. The article stimulated me to ponder its implications and led to some thoughtful discussions with colleagues. Here was a busy medical student who was appropriately disturbed at what he regarded as a kind of ethical failure at the very ceremony, which was meant to exemplify and emphasise the values of humanism. However, unlike many (...) of us who notice evidence of ethical insensitivity, react with a sigh or a comment, and go on with our lives without significant alteration in our normal activities, Jason initiated an investigation of the issue, researched it in his own time, and even proposed remedial actions—a remarkable, unusual and impressive course of events. His article reinforced some of my personal prejudices. To those of my colleagues who nostalgically bewail the alleged decrease in idealism in today’s entering medical students, I can point to Jason as an example of the kind of ethical sensitivity, …. (shrink)